액티비즘의 사상적 뿌리, B. S. 산투스의 남반구 인식론
Philosophical Roots of Activism, B. S. Santos’s Epistemologies of the South
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권력의 매트릭스는 다양한 형태로 구축돼 있다. 소위 ‘불복종적 지식(disobedient knowledge)’이 이에 맞선 형태로 표출될 수밖에 없는 까닭이 바로 여기에 있다. 불복종적 지식은 기본적으로 무도(無道)한 권력에 저항하는 지식을 말하며, 특히 현대의‘불량한 자본주의’에 대한 저항에 제일의(第一義)가 있다고 할 수 있다. 본 연구에서는남반구 인식론(Epistemologies of South)을 통해 전 세계의 액티비스트들에게 토대적이론을 제공하고 있는 B. S. 산투스의 철학을 소개해 볼 계획이다. 산투스의 철학은‘글로벌 정의(global justice)’의 실현에 목표가 있다고 요약할 수 있다. 돌려 말하면 글로벌 정의의 실현을 가로막고 있는 과거의 북반구를 상징하는 식민주의, 제국주의, 유럽중심주의 그리고 현대의 무리(無理) 신자유주의적 세계화, 슈퍼 자본주의에 대한 비판에 산투스의 연구가 집중돼 있다. 산투스의 철학은 ‘세계 시스템(world system)’에서 철저히 소외된 남반구, 즉 제3세계를 어떻게 제1세계 중심의 세계 시스템으로부터구제할 것인가에 초점이 있다. 그는 한마디로 ‘다른 세계(Anothr World)’를 만들고자한다. ‘경제적인 것’에서 ‘사회적인 것’으로 우리의 관심이 바뀔 때, 즉 우리가 ‘사회적존재’로 거듭날 때, 우리 모두는 액티비스트로 변하지 않을 수 없다는 것이다. 한 사람의 사회적 존재로서 인문학자는 사회적 부정의의 온상인 권력의 매트릭스에 대해 침묵할 수 없다. 모든 연구는 ‘참여적 연구-행동(participatory research-action)’이어야 한다는 것이 산투스의 남반구 인식론의 대의(大意)이다.
Abstract
The matrix of power is constructed in various forms. This is precisely why so-called "disobedient knowledge" has no choice but to be expressed in a form that confronts it. Disobedient knowledge basically refers to knowledge that resists unruly power, and in particular, it can be said to be of primary significance in resistance to modern "bad capitalism". In this study, we plan to introduce the philosophy of B. S. Santos, who provides foundational theory to activists around the world through the Epistemologies of the South. Santos’ philosophy can be summarized as having the goal of realizing "global justice". In other words, Santos's research is focused on criticism of colonialism, imperialism, and Eurocentrism, which symbolize the Northern Hemisphere of the past, as well as modern neoliberal globalization and super capitalism, which are blocking the realization of global justice. Santos’ philosophy focuses on how to save the Southern Hemisphere, the Third World, which is completely alienated from the 'World System' centered on the First World. In short, he wants to create "Another World". When our interests change from "the economic" to "the social", that is, when we are reborn as "social beings", we cannot help but change into activists. As social beings, humanists cannot remain silent in the matrix of power, which is a hotbed of social injustice. The message of the Epistemologies of the South is that all research should be "participatory research-action".
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